Seton Hill University is institutionally committed (as articulated in its Mission Statement, and in the Strategic Plan) to facilitate students’ critical thinking, and to expose them to a campus and education rich in Judeo-Christian and Setonian values. Our students are expected to analyze the impact of history, geography, and socio-cultural dynamics on global interactions from a variety of disciplinary perspectives, to recognize the value of diverse spiritual and religious perspectives, and to apply Catholic social teaching to the analysis of contemporary social issues.
By Dr. Sir Balázs Tarnai, Assistant Professor of Education
Contributor
Seton Hill University is institutionally committed (as articulated in its Mission Statement, and in the Strategic Plan) to facilitate students’ critical thinking, and to expose them to a campus and education rich in Judeo-Christian and Setonian values. Our students are expected to analyze the impact of history, geography, and socio-cultural dynamics on global interactions from a variety of disciplinary perspectives, to recognize the value of diverse spiritual and religious perspectives, and to apply Catholic social teaching to the analysis of contemporary social issues.
Since SHU acknowledges a Catholic Christian identity as an institution of higher education, it seems natural to apply CST principles in such analysis. Simultaneously, SHU believes in the value of cultural and spiritual diversity in the context of students’ and faculty’s educational and research endeavors. Consequently, Catholic and non-Catholic students and faculty will be exposed to CST principles as a subject and tool of analysis.
In order to empower our faculty to design and facilitate CST-related instructional projects, SHU regularly offers faculty training workshops on CST. An issue that kept re-surfacing during the Spring 2009 workshop was the ‘Catholic character’ of CST. We discussed potential difficulties for non-Catholic faculty in appreciating and meaningfully including CST principles when designing instruction. Clearly, CST is not supposed to become a content of ‘religious education’ per se, but to serve as a tool and reference of critical intellectual analysis. Colleagues agreed on the value of CST as a sophisticated thought-system refined over a long period of time with the participation of brilliant human minds; unparalleled in this form by any other cultural application of its underlying Christian and humanitarian principles of social justice. As such, CST indeed represents a ‘treasure chest’ worthy of exploration for (self-)education, forming one’s understanding of our culture and society, regardless of one’s religious affiliation and independent from any proselytizing intent.
However, many colleagues felt ill at ease as to how to go about the realization of CST projects with the intention of facilitating the aforementioned intellectual benefits, without creating the wrong impression of primarily conducting ‘religious education’. I would like to share some experience with my CST projects following our faculty workshop. Reflecting on colleagues’ concerns, I was pleased to read (anonymous) student comments that confirmed our hope that it was indeed possible to focus on socio-cultural conclusions and applications of CST, as opposed to ‘Catholic faith formation’.
The projects in the education program examined the evolution of the advocacy for fair and appropriate testing of diverse students, and the reflection of Christian principles of social justice in federal legislation (IDEA). Students examined CST-embedded origins of provisions and ideas taken for granted in current legislation – and had a chance to appreciate the value and personal responsibility of advocating for such provisions in order to improve unjust social structures (a principle also voiced in SHU’s Mission Statement). Here is a selection of what students shared about “What am I taking away from this class as a future teacher?”:
“The concept about CST that most affects me is the dignity of the person. This ties into the IDEA concept of zero reject. All students, no matter their background, should be given the best education and not be denied any opportunity.”
“I thought it was interesting that ‘slavery’ is repeating or coming back. That was an awful time in history and it would be a disgrace if it resurfaced.”
“This really inspired me to do my best when I become a history teacher. In order to better society, know my history because it is deemed to repeat itself.”
“I hope, as a future educator, to bring back morals in society. I hope to educate my students on how to make informed decisions. I think our society has moved away from morals and we focus too much on what is ‘convenient’.”
“I hold the conviction that life and education is at its best when the principles in the Bible are adhered to. The compassion/dignity for man as taught in the Bible should be first and foremost in a teacher’s thoughts.”
“I learned that it wasn’t always a given that we should treat everyone with respect. Because of my Christian upbringing, I never really thought twice about what an issue this once was.”
“One of the keywords that I took away from today’s class is ‘vulnerable’. I never really thought about relating ‘vulnerable’ to children. But I can see how children can be vulnerable, and it is my job as an educator to care for them.”
“The rights for all students were not just created by the U.S. government. If people were willing to risk their lives advocating, there is no excuse for us not to treat our students equally or to advocate for those who need it most!”
“In a culture that is beginning to shortchange education, I hope to advocate for my students to help them do their best.”
“I really loved learning about Francisco de Vitoria and the Dominican monks. Since I am going to be a Spanish teacher, their idea of natural law (regardless of culture, religion, or languages) really applies to my subject.”
“I found Francisco de Vitoria’s efforts to be very inspiring. He was able to recognize individuality and avoid discrimination at a time when it was very unpopular and even dangerous to do so. His open-mindedness is an example I can follow when I face diversity in the classroom.”
“From today’s lesson, I will take the idea that it is not just human law that entitles students to basic rights and responsibilities in education, but it is basic human creation and principles that entitle them to equality.”
“I am surprised at how closely CST is to IDEA.” – “I realized the connection between CST and education. For example, how the six key principles [of IDEA] are very similar to the seven key themes [of CST].”
“I believe that we are held to a certain standard as teachers. We have to have morals and ethics that we follow and believe in. We are to set the examples for our students to follow.”
“Talking about Slavery, Sanctity of human life, and Rights, it makes you realize that everyone should be treated equal. Decisions should be made by considering Morals not Wealth, or anything selfish.”
“I never really thought about how the Catholic doctrine or Christian ethic had so much to do with ending slavery throughout the early centuries. Genesis really brings about a great thought on the fact that we were all created by God – brings out the Christian ethic.”
“Morals [‘natural law’] transcend religious belief.”
“I think it is great that society is accepting the fact that everyone, no matter who or what you are, have certain unalienable rights that none, no matter how powerful they are, can take away.”
“The only other time I really talked about various cultures and the Catholic doctrine in class was in my Faith and Religion class freshmen year. I was glad we talked about it today.”
“Everyone is created in the image of God and everyone has the ability to learn. No matter the student’s ability, they will always be able to learn and grow – all it takes is a good teacher to find out how.”
“I found it interesting that CST can be applied to many aspects of life, including educational principles. It is also neat to see how society has changed and developed over the years with the help of certain thinkers.”
“As a Protestant born-again Christian, I admit I know little about the history of the Catholic faith. I read with great interest the information on Catholic social teaching, and it seems as though the Catholic faith is taking Jesus’ words seriously when He tells us how to treat each other. The Protestants could learn a thing or two from our brothers and sisters in the Catholic Church. We could start by reading what the Bishops and Popes say about the sanctity of life. I wonder how many educators see the correlation between how we treat our students in regards to testing and placement, and the sanctity of life. The research shows it’s there. Lord, help us when we turn a blind eye! – I wanted you to know that you have gotten me interested in Latin. I love learning certain phrases. Starting with your Ad Majorem Dei Gloriam! [Dr.Tarnai’s e-mail signature], I learned, Nisi Dominus Frusta. Without the Lord, frustration. I also got a book on Latin roots that go with our English language and I am planning on using it in my teaching.”
What more could one of our faculty wish for than such an ‘avalanche’ of inquiry and thirst for learning, enthusiasm for teaching, that has been set into motion as a consequence of CST-related projects? I admire with nearly incredulous eyes how the grace in acting as a humble worker in the Lord’s vineyard at SHU was indeed instrumental in facilitating outcomes for which we hoped and committed to affect: Here is student-witness to active critical thinking about socio-cultural dynamics for an analysis of contemporary social issues, and to consulting and recognizing the value of diverse spiritual and religious perspectives. Mission [sic!] accomplished!